Benedict on Eusebius of Caesarea

We Cannot Remain Unaffected by God’s Love

Pope Benedict XVI met with 30,000 people in St. Peter’s
Square during his general audience on June 13. He offered his reflections on
Eusebius (c. 275-339), who was a bishop of Caesarea in Palestine during the
fourth century. Eusebius was the Church’s first historian and his 10-volume
history of the Church provides important insights into the early years of
Christianity to this day. Moreover, his theological, exegetical and historical
writings reflect the rich Christian culture of his time, which spanned the
period of the last persecutions, the peace of the Church under Constantine, and
the controversies surrounding the Council of Nicaea.

In the history of early Christianity, the distinction
between its first three centuries and the centuries following the Council of
Nicaea in 325 — the first ecumenical council — is fundamental.

Constantine’s so-called “turning point” and the peace within
the Church that resulted served almost like a “hinge” between these two
periods, as did Eusebius, the bishop of Caesarea in Palestine. Eusebius was the
most qualified spokesman for Christian culture during his time in a variety of
contexts, ranging from theology to exegesis and from history to scholarship.

Eusebius is especially known as the first historian of
Christianity, but he was also the early Church’s greatest philologist.

Contributions

Upon fleeing Alexandria, Origen took refuge in Caesarea —
where Eusebius was born around the year 260 — and founded a school and a huge
library. Several decades later, Eusebius, as a young man, received his
formation from these very books. In 325, as bishop of Caesarea, Eusebius played
a leading role in the Council of Nicaea. There, he subscribed to the Creed and
affirmed that the Son of God is fully divine, which the Council of Nicaea
defined as “one in substance” with the Father (homooúsios tõ Patrí). It is
practically the same Creed we recite even today on Sundays during the sacred
liturgy.

A sincere admirer of Constantine, who brought peace to the
Church, Eusebius held him in high esteem and high regard. He praised the
emperor in his written works and in his official speeches, which he delivered
on the 20th and 30th anniversaries of his ascent to the throne and after his
death in 337. Two or three years later, Eusebius also died.

A tireless scholar, Eusebius took it upon himself to reflect
on and take stock of the three centuries of Christianity — three centuries lived
under persecution — in his numerous works, consulting, for the most part, the
Christian and pagan sources that had been preserved in the great library of
Caesarea.

Despite the objective merit of his apologetic, exegetical
and doctrinal works, Eusebius’ long-lasting fame is associated to this day
first and foremost with his 10-volume Ecclesiastical History. He was the first
to write a history of the Church, which remains a pivotal work to this day,
thanks to the sources that Eusebius has put at our disposal for posterity.

His history has preserved numerous events, figures and
literary works of the early Church from certain oblivion. For this reason, his
work is a primary source for getting to know the first centuries of
Christianity.

Eusebius’ Goals

We might ask what were his intentions and his plan in
writing this new work. At the beginning of the first volume, Eusebius lists the
arguments that he intends to address in his work: “It is my purpose to write an
account of the succession of the holy apostles, as well as of the times which
have elapsed from the days of Our Savior to our own; to relate the many
important events that have occurred in the history of the Church; to mention
those who have governed and presided over the Church in its most prominent
dioceses, and those who in each generation have proclaimed God’s word either
orally or in writing. It is my purpose also to give the names and number and
times of those who, through love of innovation, have run into the greatest
errors and have become promoters of what they falsely call knowledge, and have
unmercifully devoured the flock of Christ like fierce wolves … and to record
the ways and the times in which the Gentiles have attacked God’s word and to
describe the greatness of those who at various periods have defended it,
enduring the test of blood and torture, as well as the confessions which have
been made in our own days, and finally the mercy and goodness that Our Savior
has afforded us all” (1,1,1-2).

Eusebius, therefore, covers various topics: apostolic
succession as the backbone of the Church, the spread of the Gospel message as
well as some errors, and, later, the persecutions of the pagans and the great
testimonies that have remained a shining light throughout history.

In the midst of all this, the mercy and the goodness of Our
Savior shine forth. Thus, Eusebius ushered in the historical study of the
Church. His account covers the period up to the year 324, the year in which
Constantine, after defeating Licinius, was proclaimed the sole Roman emperor.
This is the year that preceded the great Council of Nicaea, which later offered
a “summa” of everything the Church had learned — doctrinally, morally and even
legally — over those 300 years.

Centered on Christ

The quote we just mentioned from the first volume of the
Ecclesiastical History contains a repetition that is surely intentional.

Three times in just a few sentences, Christ’s title of
“savior” comes up, and explicit reference is made to “his mercy” and “his
goodness.” Because of this, we are able to capture Eusebius’ fundamental
perspective on the study of history.

His history is a history that is centered on Christ, in
which the mystery of God’s love for man is progressively revealed. With genuine
awe, Eusebius recognizes that “of all men who have ever existed on the earth,
he alone is proclaimed and confessed as Christ (that is, as Messiah and Savior
of the World), and that both Greeks and barbarians remember him by this name,
and even today his disciples, scattered throughout the world, honor him as
king, admire him as more than a prophet, and glorify him as the true and only
high priest of God. And beside all this, as the pre-existing Word of God who
existed before all times, he has received from the Father the honor of being
worthy of veneration and is worshipped as God. But most wonderful of all is the
fact that we, who have consecrated ourselves to him, honor him not only with
our voices and with the sound of our words, but also with the complete
readiness of our souls, so that we choose to give testimony unto him rather
than to preserve our own lives” (1,3,19-20).

Thus, another characteristic that is constant throughout the
ancient study of the history of the Church is immediately striking — the “moral
intent” that pervades the account. Historical analysis is never an end unto
itself; it was never created merely to know the past. Rather, it points
decisively toward conversion and to an authentic witness of Christian life on
the part of the faithful. It is a guide for us today.

Eusebius’ Challenge

Eusebius addresses a spirited appeal to believers in every
age regarding the way in which they face the events of history and,
particularly, of the Church. He challenges us too: What is our attitude
vis-à-vis the vicissitudes that the Church faces? Is it the attitude of someone
whose interest is merely curiosity, perhaps seeking out at any cost what is
scandalous and sensational? Or is it an attitude full of love and open to
mystery, the attitude of those who — because of faith — know that they can
discover in the history of the Church signs of God’s love and the great work of
salvation he has accomplished?

If this is our attitude, we cannot help but feel inspired to
offer a more consistent and generous response to a more Christian witness to life
in order to leave a sign of God’s love for future generations, as well.

An eminent scholar of the Fathers of the Church, Cardinal
Jean Daniélou, has tirelessly reiterated that “there is a mystery.” He goes on
to say: “There is a hidden component in history. … The mystery is that of God’s
works that, in time, constitute authentic reality hidden behind appearances. …
But God creates this history for man, he does not create it without him. To
contemplate merely God’s ‘great works’ would mean seeing only one aspect of
things. Man’s response stands before these things” (Saggio sul misterio della
storia, Brescia 1963, p. 182).

After the passing of so many centuries, Eusebius of Caesarea
invites believers even today — invites us — to stand in awe and contemplate
God’s great work for the salvation of mankind.

With this same vigor, he invites us to a conversion in our
lives. Indeed, as we stand before a God who has loved us so much, we cannot
remain unaffected.

Love requires that our entire life be oriented towards
imitating the one we love. Let us do all we can to leave a clear imprint of
God’s love in our lives.

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